I juni 632 dog profeten Muhammed i Medina. Han hade varit både religiös och politisk ledare för en snabbt växande gemenskap, och nu måste någon ta över. Skillnaden mellan sunni och shia går tillbaka till frågan om vem som skulle efterträda honom. Det började som en strid om ledarskapet, inte om trosläran, och de teologiska skillnaderna växte fram först under de följande århundradena. ## Vem skulle leda gemenskapen efter Muhammed? En grupp i Medina samlades och valde Abu Bakr till Muhammeds efterträdare, på arabiska _khalifa_ , kalif. Abu Bakr utsåg i sin tur Umar till sin efterträdare, och efter Umar valdes Uthman. Enligt sunnitisk uppfattning skulle ledaren utses efter personlig duglighet och respekt för sunna, profetens normerande sed. Andra menade att ledarskapet borde stanna i profetens familj. Deras kandidat var Ali ibn Abi Talib, Muhammeds kusin och svärson, gift med hans dotter Fatima. Enligt shiitisk historieskrivning hade Muhammed själv utsett Ali till sin efterföljare, vid platsen Ghadir Khumm samma år som han dog. Hur hans ord där ska förstås, och om de alls handlade om ledarskap, är fortfarande omstritt mellan de två inriktningarna. Frågan gällde inte bara vem som var lämpligast, utan om profetens särskilda förbindelse med Gud på något sätt levde vidare genom hans familj eller om den upphörde med hans död. ## Striden om kalifatet när Ali tog över Ali blev till slut kalif, men först 656 och som den fjärde i ordningen, efter att Uthman dödats. Han styrde från Kufa i nuvarande Irak och mötte genast motstånd, framför allt från Uthmans släkt, umayyaderna, och från Muawiya, guvernör i Syrien, som vägrade erkänna honom. År 661 dödades Ali, och Muawiya erkändes som kalif. Ordet shia kommer av arabiskans _shiat Ali_ , Alis parti, och användes först om dem som följde Ali i hans krig som kalif. Sunni kommer av _ahl as-sunna wa l-jamaa_ , den normerande sedens och gemenskapens folk. Den 10 oktober 680 dödades Alis son Husayn, profetens barnbarn, vid Karbala i nuvarande Irak. Den umayyadiske kalifen Yazids armé dödade också de flesta i hans följe. För shiamuslimer blev dagen, den tionde i månaden muharram, en årlig sorgedag som kallas ashura. ## Den politiska splittringen fick teologiska följder Med tiden vidgades den politiska klyftan till att omfatta teologiska skillnader och skillnader i religiös praktik. Shiarörelsen splittrades flera gånger i frågan om vilken av Alis ättlingar som var den rätte ledaren. Den största shiitiska gruppen i dag är tolvshiiterna. De räknar med tolv imamer i rakt nedstigande led från Ali. Enligt deras tro har den tolfte, Muhammad, aldrig dött utan gått in i fördoldheten, _ghayba_ , och förväntas återkomma som mahdi vid tidens slut. De två andra shiitiska grupper som finns kvar är ismailiterna och zayditerna, de senare främst i Jemen. ## Sunniter och shiiter ser olika på vad en ledare är I sunnitisk islam efterträdde kalifen Muhammed i hans administrativa och politiska uppgifter, men inte i de religiösa. Kalifen utsågs av människor. Tolvshiiter och ismailiter anser att imamen har en särskild förmåga till religiös kunskap, att han är ofelbar och att han är den ende som kan förstå Koranens sanna innebörd. För dem kan ledarskapet därför inte förtjänas utan är förbehållet den som Gud har utsett. Zayditerna anser i stället att imamatet tillfaller den av Alis ättlingar som genom egen förtjänst är mest värdig att leda. Sunniter räknar sex samlingar av hadith, berättelser om vad profeten sagt och gjort, som särskilt tillförlitliga. De erkänner fyra rättsskolor, den hanafitiska, hanbalitiska, malikitiska och shafiitiska, och lägger stor vikt vid gemenskapens samstämmiga mening, _ijma_. Shiiterna har fyra egna kanoniska hadithsamlingar, och tolvshiiterna följer den rättstradition som bär namn efter den sjätte imamen, Jafar al-Sadiq. ## Sunni och shia bygger på samma Koran och samma grundtro Båda inriktningarna bygger på Koranen, och tron på en enda Gud och på Muhammed som hans profet delas av nästan alla muslimer i de flesta undersökta länder. Det visade Pew Research Centers undersökning med över 38 000 intervjuer i 39 länder och territorier, publicerad 2012. Sufiska ordnar, med sin mystiska praktik, finns inom båda traditionerna. Jafar al-Sadiq, den sjätte shiitiska imamen, godtogs också av delar av sunniterna som rättslärd och som berättare av hadith. För många muslimer spelar skiljelinjen liten roll. I minst hälften av de undersökta länderna i södra och östra Europa och i Centralasien beskriver sig minst hälften av muslimerna som ”bara muslim” snarare än som sunni eller shia, enligt samma undersökning. I Indonesien, landet med flest muslimer i världen, sade 26 procent att de var sunniter och 56 procent att de var bara muslimer. I Sydasien och i Mellanöstern och Nordafrika identifierar sig däremot de flesta som antingen sunni eller shia. ## Var i världen sunni och shia dominerar Sunniterna är flest. Enligt Pew Research Centers kartläggning av världens muslimer från 2009 är 87 till 90 procent av alla muslimer sunniter och 10 till 13 procent shiiter. Shiamuslimer är i majoritet i fyra länder: Iran, Azerbajdzjan, Bahrain och Irak. Mellan 68 och 80 procent av världens shiiter bor i fyra länder: Iran, Pakistan, Indien och Irak. Iran ensamt har 37 till 40 procent av dem. I nästan alla andra länder med muslimsk befolkning är sunniterna i majoritet bland muslimerna. Ett möjligt undantag är Libanon. **Läs också:** Skillnaden mellan empati och sympati och fler artiklar om ord och begrepp.

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Ibn Arabi, seorang sarjana Sunni dari al-Andalus, dikenali sebagai 'Syaikh al-Akbar' atau 'Guru Teragung' dalam dunia tasawuf. Falsafahnya tentang wahdat al-wujud (kesatuan wujud) menjadi tonggak pemikiran metafizik Islam yang mempengaruhi generasi demi generasi. Artikel ini mengupas kehidupan, kary

**Another Islamic Dilemma!** Sunni Islam teaches that the Quran is the uncreated speech of Allah that emanates from him. At the same time, the Quran teaches that there is a mother of the book from which it originates: We verily, have made it a Qur'an in Arabic, that you may be able to understand (its meanings and its admonitions). And Verily, **it (this Qur'an) is in the Mother of the Book (_umm al-kitab_)** (i.e. _Al-Lauh Al-Mahfuz_), **before Us** , indeed Exalted, full of Wisdom. S. 43:3-4 Hilali-Khan The umm al-kitab is supposed to be a heavenly tablet that exists alongside of Allah, which contains the entire Quran and everything that Allah has decreed to take place. According to Sunni scholars, this tablet is created whereas the Quran is not. What Is the Umm al-Kitab?  Shaykh Abdul-Rahim Reasat is asked about the meaning of the term “Umm al-Kitab” and how it relates to the speech of Allah. Question: I hope this finds you in the best health. My question is about the Umm al-Kitab which is mentioned three times in the Holy Qur’an. What is the Umm al-Kitab? Is it the same as the Lawh al-Mahfuz? Is it true that the Holy Qur’an we posses is a portion of the Umm al-Kitab which is a part of the pre-eternal speech of Allah? Thank You. Answer: Umm al-Kitab The term Umm al-Kitab is mentioned a few times in the Qurʾan. The first time it is used, in Sura Aal Imran 3:7. It refers to the verses of the Qurʾan which are absolutely clear and decisive. It would be apt to translate this usage as “The Foundation of the Book.” This means that those verses – such as those which state that Allah is unlike anything else (Sura al-Ikhlas 112:4) – are the lens through which other verses are to be understood if one wants an accurate understanding of the meanings and message of the Qurʾan. **Other verses refer to the Protected Tablet (al-Lawh al-Mazfuz) as Umm al-Kitab** , such as Sura al-Ra‘d 13:39. **THIS IS A CREATION in which knowledge of all of the events from the beginning of time to the Day of Judgement are recorded**. **The Qurʾan is written in the Protected Tablet, and it was from there that it descended to the heart of the Noble Prophet**. Allah’s attribute of Speech expresses the infinite knowledge He has in an unfathomable way. **There is no beginning, no end, no letters, no words, etc. The Qur’an** , which is written in the Preserved Tablet, **points to some of what the attribute of Speech expresses, not all of it**. (Alusi, _Ruh al Maʿani_ ; Sawi, _Sharh Jawhara al-Tawhid_ ; Fawda, _al-Sharh al-Kabir ʿ ala Aqida al-Tahawiyya_). I hope this clarifies matters for you. Abdul-Rahim Checked and approved by Shaykh Faraz Rabbani. I want to know about the Loh-e-Mehfooz? I want to know about the Loh-e-Mehfooz? What is this book all about? I am a little bit confused that In Loh-e-Mehfoz all the things that we will do in our whole life are pre-written?? Answer: Allah has made the mention of al-Lawh al-Mahfuz in the Quran in _surah al-Burooj_ : **In a Preserved Tablet. (Al-Buruj: 22)** ****_(Inscribed) in the Lawh Mahfuz._ (Quran 85:22) The scholars have mentioned under the commentary of this _ayah_ that Allah here is making mention of how **_He has secured the Quran in the al-Lawh al-Mahfuz. It is written in the al-Lawh al-Mahfuz where it is safe from any kind of change and defect_**. They also mention that there is no clear mention of how the al-Lawh al-Mahfuz is in appearance; however, we know it does in fact exist since Allah has made mention of it in the Quran. The exact appearance of al-Lawh al-Mahfuz is from among the things only known to Allah himself. **_What we do know about it is that indeed all things are pre-written in it and that the Quran is protected within it_**. To know how the al-Lawh al-Mahfuz is in appearance should not affect ones' _iman_ in any way since there are many things we are made unaware of yet we still believe in their existence. (_Ma'arif ul-Quran_ , 6/ 712, Deoband) **Ibn Abi Hatim said: My father told us, Abu Salih told us, Muawiyah ibn Salih told us: Abu al-A’yas - who is Abd al-Rahman ibn Salman - said: There is nothing that God has decreed - the Qur’an and what came before it and what will come after it -_except that it is in the Preserved Tablet_. (Tafsir Ibn Kathir, 4/451, Al-Mufid.** **It is inscribed in a Preserved Tablet. We do not comprehend its nature, for it is a matter of the unseen, the knowledge of which belongs solely to God. Rather, we benefit from the nuance cast by its expression and the suggestion it leaves in our hearts. This is that this Qur'an is preserved and immutable; its word is the final authority in all matters it addresses. Every other word fades away, and its word is the protected and preserved one... (In the Shade of the Qur'an, 6/3876, Al-Shuruq)** **We believe in it,_and we are not obligated to investigate its nature, how it is written, and so forth._ Yes, we say that what some people claim— _that it is an abstract substance not located in space_ , and that it is like a mirror for images— _IS CONTRARY TO THE APPARENT MEANINGS OF ISLAMIC LAW AND HAS NO BASIS IN THE QURAN OR SUNNAH WHATSOEVER_.** **(Ruh al-Ma'ani, 15/304, Scientific)** **The Preserved Tablet is that which contains all things.** **(Al-Bahr Al-Muhit, 10/447, Al-Fikr)** **Ml. Sajid bin Shabbir,** **Student Darul Iftaa** **Checked and Approved by:** **Mufti Ebrahim Desai** **Darul Iftaa, Madrassah In'aamiyyah** This raises a major paradox. How can the Quran’s mother, e.g., the source from which it originates and comes from, being created when the Quran is supposed to be uncreated? Note again what the verses say as I cite them in two different translations: Lo! We have appointed it a Lecture, in Arabic that haply ye may understand. And Lo! **in the Source of Decrees, which We possess** , it is indeed sublime, decisive. Pickthall behold, We have made it an Arabic Koran; haply you will understand; and behold, **it is in the Essence of the Book, with Us** ; sublime indeed, wise. Arberry How can the mother of the book be the source and essence from which the Quran originates when it is supposedly created, whereas the Quran is uncreated? Can an uncreated thing spring forth from a created source? Or does this mean that the mother of the book is also uncreated since nothing in the Quran says it is uncreated? If so then this means that an uncreated tablet exists besides Allah, one that obviously has spatial and material dimensions. Otherwise, how could be an actual tablet if it is immaterial and spaceless? If this is the case then this means that there are certain spatial dimensions and material elements that Allah did not created since they have always been in existence. As such, Allah has no control over these uncreated dimensions and elements since they exist independently from him. This is perhaps why the tablet is called the mother of the book. I.e., the tablet is an independent entity that has as much claims and rights over the Quran as Allah does, seeing that the Quran owes its origin from the mother of the book just as much as it does from Allah himself. We will let the Muslims make sense out of this hot mess created by Muhammad and his followers. **Further Reading** The Quran: Sunni Islam’s Multiple Gods

In this post I will be quoting several posts from IslamQA.org, a prominent, reputable Sunni website, in respect to the Quran being Allah’s speech. These answers prove that Sunni Islam has turned the Quran into a Christ-like figure by claiming it to be uncreated and a divine emanation from Allah. This in turn makes the Quran another divinity besides Allah, in fact 114 divine beings united together as one since each surah is supposed to be uncreated as well. All emphasis will be mine. Is the Quran created or uncreated speech of Allah? Is Quaran is created or uncreated speech of Allah.I’ve read about this in Wikipedia encyclopedia. Can you please explain the term as I am confused? Answer: Fatwa: 915/818=B/1429) **The unanimous faith of Ahl-e-Sunnah wal-Jamah is that the holy Quran is eternal and uncreated** : فأهل السنه كلهم من أهم المذاهب الأربعه و غيرهم من الخلف والسلف متفقون علی أن القرآن غير مخلوق (شرح الفقه الأكبر) [Trans. So all Sunnis, including the four major schools of jurisprudence and others among the later and earlier generations, agree that the Quran is uncreated (Sharh al-Fiqh al-Akbar)] However, calling the holy Quran as eternal and uncreated means that the Word of Allah Almighty is eternal which is an attribute of Allah and is associated with Him. So far as written and recited words of Quran are concerned, these are the created ones and they are not the attribute of Allah, **but they indicate to the Words of Allah. A common person should avoid venturing such philosophical discussions, for sometimes a man may fall in suspicion and doubt**. One must only believe in the fundamental beliefs mentioned in the Holy Quran and Hadith. **Allah** knows Best **Darul Ifta** , Darul Uloom Deoband Is the Quran Created or Uncreated?  **Answered by: Maulana Nazrul Islam** Question: Hope you all are well! I wanted to ask what it means that the Quran is uncreated, and why it is a big issue whether one thinks the Quran is created or uncreated? **__** **_In the name of Allah, the Most Gracious, the Most Merciful_** Answer: “The Qur’an is the word of Allah **that emanated from him** without the modality of saying. He sent it down to his Prophet as a revelation. The believers truly accept it as such, they have complete conviction that it is the word of Allah in reality. Unlike human speech, **it is eternal and uncreated**. Whoever hears it and claims it is human speech has disbelieved.” (1) ( **_Aqiqah Tahawiyyah page 12)_** The Qur’an is the speech (kalam) of Allah, the speech of Allah is a (Sifat) attribute of Allah, **the attributes of Allah cannot be created**. The being of Allah is eternal, so are the qualities (Sifaat) of Allah. So the Qur’an is the speech of Allah **which is eternal, and not created**. It is written in Fiqh Al Akbar by Imam Abu Hanifa RA “Allah’s attributes are eternal, they are not new or created. Whoever says the attributes of Allah are not eternal or they are created **or have doubts regarding them, he is a disbeliever in Allah (kafir)**. The Qur’an is the speech of Allah. In the Mushafs (books) it is written, in the hearts, it is protected, on the tongues it is recited, to the Prophet It It was revealed. To use our words to say the Qur’an, our writing of it or to use our words for its recitation is creation but in its originality, the Qur’an is not creation” (2) ( **_Fiqh Al Akbar page 20)_** Only Allah knows best. Written by Maulana Nazrul Islam Checked and approved by Mufti Mohammed Tosir Miah Darul Ifta Birmingham (1) Indeed, the Qur’an is the word of God, revealed from Him without any modality, and He sent it down to His Messenger as revelation. The believers affirmed this truthfully and were certain that it is truly the word of God Almighty, not created like the speech of humankind. **So whoever hears it and claims that it is the speech of a human being has disbelieved**. Al-Aqeedah Al-Tahawiyyah, p. 12, Dar Ibn Hazm (And the Qur’an is the word of God **and is not created**) The Book of the Foundations of the Sunnah by Ahmad ibn Hanbal, p. 22, Dar al-Manar (2) His attributes in eternity **are neither created nor originated**. Whoever says that they are created or originated, **or hesitates or doubts about them, is an unbeliever in God Almighty**. The Qur’an is the word of God Almighty, written in the books, preserved in hearts, recited on tongues, and revealed to the Prophet. Our utterance of the Qur’an is created, our writing of it is created, and our recitation of it is created**, but the Qur’an itself is uncreated**. Al-Fiqh al-Akbar, p. 20, Al-Furqan Library Aqeedah on Speech of Allah Question: Assalamu Alaikum Wa rahmatullahi Wa barakatuhu, Respected Ulamaa I would like to have some detailed information regarding the Aqeedah in regards to the Speech of Allah I understand the following 4 points to be the Speech of Allah (uncreated). Please do correct me because my knowledge is limited and I’m ignorant of the details other than the Qur’an being the uncreated Speech of Allah Ta’ala! 1. Qur’an2. The Previous Kitaabs (Taurah, Injeel) etc3. Whatsoever Allah Says (i.e. the incident of Moosa, the Me’raaj [ and all other commands that Allah issues to the Angels such as Jibreel]4. In other words everything that Allah Speaks is uncreated Speech, and unlike the speech of Mankind. We only don’t know the ‘how’ but we know Allah Speaks! — Now my queries:- Q1. Please explain the objection that the Qur’an (Speech of Allah) did not exist in pre-eternity and that it came into being at a particular time when Allah willed .. and that it is only applicable till Qiyaamah and not eternal! Similarly the argument that the Speaking to Hadhrat Moosa came into existence at a particular time when Allah willed .. and it was only applicable then .. that was also Speech of Allah so how is it eternal? Q2. If a person says that Allah does not Speak or denies that the Qur’an is the uncreated Speech of Allah will he become an apostate? Q3. What if someone says, yes it’s Speech of Allah in terms of that it was created by Allah and that no one else can create it. Like how Allah created the Arsh and no one but Allah can create the Arsh? How do we argue that? — Q4. Below is an objection from a deviant, please address them and in particularly the event of Speaking of Allah with Hadhrat Moosa. How did it take place? I’m sure it wasn’t the tree used as a medium and how is the Speech heard by the creation? Q4a. Deviant: “You have totally missed the point. Allah does not speak, rather he creates speech. Reply: Allah indeed Spoke DIRECTLY to Hadhrat Moosa. However one is incapacitated to understand “the how” .. questioning it is innovation .. it is beyond human grasp! Deviant: “He can create speech through anything. Why a tree and why not a being. Are you likening the tree to him when u say that He spoke through the tree. A medium is a medium – albeit any creation.” — Please reply ASAP Answer: It is the belief of the Ahlus Sunnah wal Jamaat that Allah Himself **as well as his attributes are even existing**. One of His attributes is “Speech”. **The Qur’an is the Book of Allah therefore it is asserted that “the Qur’an is the speech of Allah, not a creation**.” “Speech of Allah” over here means “Kalaam-e-Nafsi” (Speech with Allah). A man when he speaks, then before speaking of before expressing the words, **_the speech exists in his mind in an unorderly manner that cannot even be indicated to, although those thoughts are preserved in the mind_**. Hence that is what we call Kalaam-e-Nafsi. When the person then utters this speech in word form it will be known as “Kalaam-e-Lafzi” (expressed speech). After a thought occurs in a person i.e. Kalaam-e-Nafsi, sometimes it is expressed immediately in words, **hence becoming Kalaam-e-Lafzi** , and sometimes it is expressed at a later stage as per need. **Thus we conclude that Kalaam-e-Nafsi does exist without Kalaam-e-Lafzi, which is an obvious fact**. Likewise all the information and knowledge **that is with Allah is ever-existing as Allah himself is Ever-Existing and free from being a creation**. Then according to expedience, when Allah expressed His knowledge to the creation, such as through the voice that Moosa heard and the gradual revelation of the Qur’an upon Rasoolullah, this speech which is now heard and available in print form on paper is now known as Kalaam-e-Lafzi. The Ahlus Sunnah wal Jamaat maintain **that Kalaam-e-Nafsi (speech with Allah) is ever-existing and non-creation but Kalaam-e-Lafzi (expressed speech) i.e. the voice and print form has come into existence freshly thus falls into the category of creation**. (Sharhul Aqaaid An-Nasafiyyah, Page 58-59) The speech of Allah with Moosa and Rasoolullah **is Qadeem (ever existing)** **but the voice and print form is Haadith and a creation**. To claim that Allah does not speak is the belief of the Mu’tazilah sect. The true belief is that the attribute of speech in Allah is an established fact, **besides it is also Qadeem** , but the voice and words through which the speech **is declared to the creation is Haadith and creation in essence**. The voice Moosa heard was from a tree. Allah had created the voice therein for it to denote on His actual speech. This voice was Haadith and part of His creation. It was not His personal voice. (Sharhul Aqaaid An-Nasafiyyah, Page 62) This may be compared to music to which a person tunes his voice to. That tune is not the voice of the man, it is not him that is speaking, rather it is a tune that denotes on some meaningful speech. **_In conclusion we may suggest that you avoid discussing this topic in depth_**. Such topics were not prevalent during the age of the Sahabah. ** _It is the creation of the Mu’tazilah sect. They misinterpreted this issue in the light of philosophy of their age. Initially the Muhadditheen went only this far to assert that “The Qur’an is the speech of Allah, not creation.” They added nothing more, then when people started claiming that “the pages of the Qur’an and the ink is not creation”, which the Mu’tazilah made a mockery of, then the Mutakallimeen crystallised this issue in light of authentic beliefs and philosophical principles_**. They declared that “Allah is Mutakallim.” Speech is an attribute of His, **which is Kalaam-e-Nafsi, non-creation and Qadeem**. The words and voices that denote Kalaam-e-Nafsi **are Haadith and creation**. And Allah Ta’ala knows best Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs **10 December 2004** **27 Shawwal 1425** This Q&A was indexed in 2012 from the website of Jameah Mahmoodiyah, South Africa. The original website no longer exists. **Further Reading** AL-QURAN: ISLAM’S UNCREATED SAVIOR & MEDIATOR TALKING QURAN: IBN FAROOQ’S LIES EXPOSED THE QURAN'S UNCREATED RECITATION THE UNCREATED CREATED QURAN ALLAH WORSHIPS WITH THE QURAN Allah Will Obliterate the Quran Uthman & Aisha on the Quran’s Errors Miscellany on the Quran’s Haphazard Structure Is the Quran Complete? SHIAS & THE TALKING QURAN SHIAS ON THE CORRUPT QURAN The Quran’s Divine Corporation 1924 QURAN: AN UNINSPIRED HUMAN COMPILATION

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